Podcasts about Sofer

There is a custom that some observe to read the section of the Ketoret from a piece of parchment upon which the text of the Ketoret is written in ink and in the same format as in a Sefer Torah. I was exposed to this custom for the first time when praying with Hacham Ovadia Yosef. When the time came for the recitation of the Ketoret, his assistant brought him a parchment from which the Hacham read the Ketoret. This custom is mentioned by Rav Haim Palachi (Turkey, 1788-1868), both in Kaf Ha'haim and in Ru'ah Haim. It appears also earlier, in Seder Ha'yom (Rav Moshe Ben Machir, Safed, 16 th century). These works emphasize the great value and benefit of observing this custom, how it brings wealth and prosperity – just as the Kohen who offered the Ketoret in the Bet Ha'mikdash was blessed with wealth. However, this custom is subject to a great deal of controversy. The majority view among the Rishonim – a position held by both the Rambam and the Rosh – forbids writing a portion of the Torah on parchment. This is based on the Gemara's discussion in Masechet Gittin (60a), where we read that Rabba explicitly forbade writing a portion of the Torah on parchment for a child to study from. By contrast, the Rif (Rav Yishak Alfasi, Morocco, 1013-1103) ruled that it is permissible to write a portion of the Torah on parchment. Maran (author of the Shulhan Aruch), in Bet Yosef, reconciles the Rif's lenient ruling with the Gemara's discussion in Masechet Gittin by noting that other Amoraim disagreed with Rabba's ruling. They allowed writing a small portion of Torah on parchment as this became necessary to ensure the continuity of Torah, that it will not be forgotten. However, despite Maran's defense of the Rif's position in Bet Yosef, in the Shulhan Aruch he follows the stringent opinion of the Rambam and the Rosh. And, generally speaking, when we find conflicting rulings in the Bet Yosef and Shulhan Aruch, it is assumed that the ruling in the Shulhan Aruch – Maran's later work – is the more authoritative position, and should be followed. It would thus seem that one may not write the section of the Ketoret on parchment, or hire a Sofer to do so. By contrast, numerous Ashkenazic Poskim ruled leniently. The Bayit Hadash (Rav Yoel Sirkis, Poland, 1561-1640) writes that the custom is to allow writing sections of the Torah on parchment, and this is the view also of the Shach (Rav Shabtai Ha'kohen, 1621-1662), the Taz (Rav David Segal, 1586-1667), and other Ashkenazic authorities. In modern times, this view was accepted by the Hazon Ish (Rav Avraham Yeshaya Karelitz, 1878-1953). The famous "Lederman Shul" in Bnei-Brak, where Rav Chaim Kanievsky (1928-2022) would pray, features on the wall a large piece of parchment with the Ketoret section, following the lenient ruling of the Hazon Ish. Accordingly, Hacham Ovadia ruled that if a Sepharadi wishes to observe this custom, he must purchase the parchment specifically from an Ashkenazic Sofer, as preparing such a parchment is allowed by Ashkenazic Poskim, but forbidden for Sepharadim because of the Shulhan Aruch's stringent ruling. A number of Sephardic Poskim disagreed with Hacham Ovadia on this point. Most notably, Rav Moshe Levi (1961-2000), in his Tefila Le'Moshe, writes that the Shulhan Aruch forbids writing a small portion of the Torah on parchment only because this is disrespectful to the Torah. However, writing the entire section of the Ketoret, which includes the Gemara's discussion elucidating the Biblical text, is not in any way disrespectful, and is thus permissible even according to the Shulhan Aruch. Others note the practice among Kabbalists to pray from texts written on parchment that included passages from the Torah – thus demonstrating that the Shulhan Aruch's stringent ruling was not accepted. Moreover, as mentioned earlier, the custom to recite the Ketoret from a text written on parchment appears already in Seder Ha'yom – a work by a contemporary of Maran. Some have pointed to this source as further evidence that the Shulhan Aruch's stringent ruling was not necessarily accepted. Regardless, in light of Hacham Ovadia's ruling, it is proper for a Sepharadi who wishes to observe this custom to purchase the parchment from an Ashkenazic Sofer. If, however, a Sephardic Sofer prepared such a parchment, it may be used.

Mayer Weiss grew up completely Mexican — and today he's a Hasidic Jew living in the Orthodox Jewish world. In this emotional and wild Jewish and Joyful podcast interview, Mayer shares the unbelievable true story of how a Mexican teen searching for meaning found himself drawn to Orthodox Judaism, Shabbos, and a completely different way of life.From his mother being arrested by ICE… to secretly keeping Shabbos at home… This isn't just a story of religion. It's a raw conversation about identity, family, pain, truth, purpose, and searching for meaning.Reach Mayer at mayernweiss@gmail.comThank you to our sponsors:__________________________________►Twillory: The Best Shirts and Polos - Get ready for the summer.Visit:https://Twillory.com⁠__________________________________►Ohr Olam: The Hebrew-English Mishnah BerurahGet a copy at your local Jewish bookstore. Online:⁠https://zbermanbooks.com/catalogsearch/result/?q=ohr+olam⁠For more info and a free download:⁠https://www.ohr-olam.org⁠__________________________________►Sofer.ai: The AI platform to unlock your Torah! Transcribe shurim or classes in an incredible way.Visithttps://go.sofer.ai/Azzakvt__________________________________►Colel Chabad: Pushka AppDownload Colel Chabad's Pushka app and help support over 47,000 needy families in Israel! ⁠Download:https://pushkapp.cc/joyful⁠__________________________________►Parsha InspirationGet powerful inspiration and an amazing story for your Shabbos table every week.Email:info@parshaknowlege.com⁠ Visit:https://parshaknowledge.com__________________________________Join our WhatsApp group:https://chat.whatsapp.com/BbfFPZDu1ldBlANISpy0Oj?mode=gi_tor message us at 646-397-2320 Subscribe to our podcast on all platforms:Youtube: Youtube.com/@JewishnjoyfulSpotify: https://open.spotify.com/show/3Tyl3avgGLiK4f6wFR7GohApple: https://podcasts.apple.com/us/podcast/jewish-and-joyful/id1586344571Torah Anytime: https://www.torahanytime.com/organizations/151Listen to the podcast by phone:USA: 605-562-3522Israel: 972-79-579-5099-Reach out:WhatsApp: 646-397-2320Email: jewishnjoyful@gmail.comHosted by Aryeh FingererThank you for listening and remember to stay Jewish n' Joyful :

Join me for a livestream interview with Dr Gal Sofer on the complex histories of Solomonic magic, learned magical literature, and the transmission of esoteric knowledge across Jewish, Christian, and Arabic-speaking contexts. We will explore what it means to call a magical tradition Solomonic, how texts, images, and ritual technologies travelled across languages and cultures, and why the history of magic is far more intricate than simple questions of authenticity or invention.Dr Gal Sofer (MD, PhD) is a Senior Lecturer in the Department of the Arts at Ben-Gurion University of the Negev. His research focuses on the history of science, magic, and Kabbalah from the late Middle Ages to the present, in both Jewish and Christian cultures and across multiple languages. His work examines the transfer of knowledge between languages in Europe, the visualisation of scientific and religious knowledge, and the visual aspects of learned magical literature. His first book, Solomonic Magic: Methodology, Texts, and Histories, was published by Brill in 2025. His second book, Conjuring the Arab Magician: Intercultural Histories of Magic, was published by Cambridge University Press in 2026.CONNECT & SUPPORT

The Hafetz Haim, toward the beginning of his Bi'ur Halacha, references the comments written by the author of the anonymous Sefer Ha'hinuch, in the introduction to that work. There the author lists the six "Misvot Temidiyot" – "constant" Misvot, which one can always fulfilled at any moment of any day simply by thinking certain things. These Misvot apply at all times, and involve certain thoughts, giving us the opportunity to earn credit for Misvot at any time. Elsewhere in his writings – in his Shemirat Ha'lashon – the Hafetz Haim advises us to fulfill these Misvot after the morning Shaharit prayer, before eating breakfast. These six Misvot are: The belief in Hashem's existence, that there is a Creator. The belief that there is no other deity besides the Almighty. The belief that G-d is one, a singular entity, and does not consist of multiple parts. Ahabat Hashem – love of G-d. The Rambam writes that one arrives at genuine love of Hashem by contemplating the vastness and intricacy of the natural world, the majesty of creation, how everything is perfectly designed. Additionally, one can arrive at Ahabat Hashem by thinking of Hashem's kindness, of how much Hashem has given him and continues giving him each and every moment of every day, despite his unworthiness. Twice each day, we recite Shema, in which we make reference to this Misva – "Ve'ahabta Et Hashem Elokecha" ("You shall love Hashem your G-d"). Now the Gemara (Berachot 14b) teaches that one who recites Shema without wearing Tefillin is considered giving "false testimony," as though he does not believe the words he speaks, because the text of Shema contains the command to wear Tefillin. The Sefer Haredim (Rav Elazar Ezkari, Safed, 1533-1600) writes that by the same token, if one does not work to fulfill the Misva of Ahabat Hashem, then he is guilty of giving "false testimony" each time he recites Shema and mentions this obligation. Fear of G-d. This Misva incorporates two different levels of fear. The first and more basic level is the fear of retribution, recognizing that we are held accountable for our conduct and Hashem punishes those who disobey Him. The higher level of fear, known as "Yir'at Ha'romemut," refers to what we might call reverence, feelings of awe as we recognize Hashem's infinite power and greatness. The final of the six "constant" Misvot is the command of "Ve'lo Taturu Ahareh Lebabchem Ve'ahareh Enechem," which forbids harboring illicit thoughts and looking at inappropriate sights. Many people mistakenly disregard the severity of this prohibition, figuring that without acting upon their lustful thoughts, and just by looking at inappropriate sights, they are not doing anything wrong. This is wrong. The Torah forbids even looking at forbidden sights because the process of sin begins when a person sees something alluring, which then arouses temptation in the heart that can likely lead to illicit behavior. And the Rambam, in Moreh Nebuchim, writes that in a sense, thinking sinful thoughts is even worse than sinful action, because sinful thoughts corrupt the mind, the loftiest and most important part of the human being. Moreover, a sinful act is finite, occurring over the course of several brief moments, whereas sinful thoughts can remain in one's mind for lengthy periods of time. The Hafetz Haim warned that if one does not guard his eyes during his lifetime, his soul will experience blindness in the next world. This notion is developed further by the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), who writes that the soul has eyes just as the body does. After a person's soul departs, the soul will experience the ultimate pleasure – beholding the glory of the Shechina (divine presence). However, in order to experience this pleasure, the soul needs good "vision," and the quality of the soul's vision depends on whether the individual had properly guarded his physical eyes against forbidden sights during his lifetime. Of course, guarding the eyes has become an especially difficult challenge in our generation. A person may not, however, simply give up. One must make every effort he can to guard his eyes, and, at very least, must avoid places where the challenge becomes even greater. One must also recognize that every successful avoidance of forbidden sights is exceedingly valuable, and cherished by the Almighty. And, even if one has failed repeatedly in this regard, he must believe in Hashem's compassion and recognize the power of Teshuba. Hashem lovingly welcomes and accepts our efforts to improve, regardless of our failures in the past. Returning to the Hafetz Haim's comments in Bi'ur Halacha, he writes there that consciously observing these six Mivot – thinking about the required beliefs about Hashem, feeling love and fear, and avoiding improper thoughts and sights – is a way to fulfill the verse, "Shiviti Hashem Le'negdi Tamid" – "I have placed G-d opposite me, constantly" (Tehillim 16:8). One can have G-d on his mind at all times by making an effort to fulfill these Misvot whenever he can over the course of the day. Incidentally, there is a custom observed by many to have a Sofer (scribe) prepare for them a special piece of parchment with this verse – "Shiviti Hashem…" – written on top, and beneath it an image of a Menorah with Kabbalistic text. This is kept in the Siddur, with the top protruding from the Siddur, so the individual always sees this verse during the prayer service and thus remains focused on Hashem. Others have similar texts written with certain Names of G-d, for the same reason. The Mishna Berura warns, though, that one must ensure to properly care for these pieces of parchment and to see to it that they do not fall to the floor. Many congregations have the custom of prominently featuring the verse of "Shiviti Hashem" in large letters on the wall of the synagogue.

Lakewood has become one of the fastest-growing Jewish communities in America, and with that growth has come controversy, criticism, and a lot of misunderstanding. In this episode, we sit down with a key insider to break down what's really happening behind the headlines: the expansion, the backlash from surrounding towns, accusations of "hostile takeovers," and the viral narratives shaping public perception. From zoning battles and lawsuits to the reality of community life, this is a raw, unfiltered look at a story most people only hear one side of. We also go deeper into the role of Agudah, the challenges of representing a massive and diverse community, and the behind-the-scenes work that rarely gets attention. From fighting legislation to securing massive funding initiatives that could change Jewish education in America, this conversation reveals how decisions are made, who's really advocating, and why so many people misunderstand what's actually being done. This episode was made possible thanks to our sponsors: ► PZ Deals Download the app and never pay full price again! https://app.pz.deals/install/mpp  _______________ ► Colel Chabad Pushka App The easiest way to give Tzedaka https://pushkapp.cc/meaningful _______________ ► Givat Hashalva Givat Hashalvah is a new, vibrant, Torah-centered community rising in Givat Ze'ev, only 20 minutes from the heart of Yerushalayim. https://go.lyo.group/4rAkXCN _______________ ► Ness Vacation Homes EDEN GARDENS' LARGEST LUXURY HOME COLLECTION  Handpicked, high-end homes available exclusively through Ness. OPTIONAL PROGRAM-LEVEL PESACH EXPERIENCE  Upgrade your stay with a complete A–Z Pesach setup, including kitchen preparation, catered meals, and fully arranged details by Glatt Gourmet. https://nessvacationhomes.com/ _______________ ►Rothenberg Law Firm Personal Injury Law Firm For 50+ years! Reach out Today for Free Case Evaluation https://shorturl.at/JFKHH _______________ ► Town Appliance Visit the website or message them on WhatsApp https://www.townappliance.com https://bit.ly/Townappliance_whatsapp _______________ ► Sofer.Ai Sofer.ai is the AI platform built to unlock your Torah, combining powerful technology with the care Torah deserves. Transcribe shiurim into clear text, generate summaries and outlines, and organize everything so it's searchable, printable, and never lost. With Maishiv, you can instantly find any idea across your entire collection. Preserve your Torah. Access it anytime. https://go.sofer.ai/mp

Tune in to hear: Where do people consistently misperceive their own behaviors and their own financial tendencies? Also, what are the forces that drive those blindspots? Why do so many financial planning tools optimize for all the wrong things and how can we make client services better center the client and their goals? What are Marla's hopes for the world of tech when it comes to minimizing the “knowing-doing gap?” Do people need more financial literacy or self-literacy/self-awareness? In the medium term, how does Marla see the role of the financial advisor changing with respect to AI? What's the place of behavioral coaching in this new world? How does Marla think about the “creep factor” in her own business and how can we see clients for who they are without overreaching? What lessons, as an entrepreneur and business owner, has Marla learned from introspection about how to uplift herself after a hard day? Links Marla Sofer on LinkedIn Knowing Me, Knowing You Podcast Knomee Connect with Us Meet Dr. Daniel Crosby Check Out All of Orion's Podcasts Power Your Growth with Orion Compliance Code: 1005-U-26086

Host Jason Pereira interviews Marla Sofer, Founder and CEO of Knomee, about her mission to bridge the "understanding gap" between wealth managers and their clients. Drawing on her leadership experience at JPMorgan, BlackRock, and Microsoft, Sofer explains how Knomee uses consumer-friendly "adventures" to capture a client's true financial identity—defining what concepts like "security" actually mean to them. By turning this unique behavioural data into AI-synthesized insights, Knomee provides advisors with actionable conversation starters and next-best actions to deepen trust and accelerate conversions.This episode is a must-listen for advisors who want to move beyond generic financial planning and use behavioural intelligence to create more personalized, high-trust client relationships.Resources:Facebook – Jason Pereira's FacebookLinkedIn – Jason Pereira's LinkedInWoodgate.com – SponsorKnomeeLinkedIn - Marla Sofer's LinkedIn Hosted on Acast. See acast.com/privacy for more information.

#440> Check out Sofer.AI's transcription tools, OCR of Seforim, and more at: https://www.sofer.ai/> To join the SeforimChatter WhatsApp community: https://chat.whatsapp.com/DZ3C2CjUeD9AGJvXeEODtK> To join the SeforimChatter WhatsApp status: https://wa.me/message/TI343XQHHMHPN1>  To support the podcast or to sponsor an episode follow this link: https://seforimchatter.com/support-seforimchatter/or email seforimchatter@gmail.com (Zelle/QP this email address)Support the show

We loved connecting with Rena Sofer for a Port Charles 411 cast interview because teenage Amanda and Shannon never would've believed we'd get to spend an afternoon talking with Lois Cerullo herself. Staying warm at home in upstate New York, Rena shared what it was like stepping back into Lois after so many years away, along with behind the scenes stories and some real life conversation too.We talked about the things Lois fans care about most, like the friendship of Lois and Brenda, Lois' signature press on nails, and how different filming is now compared to the '90s. Rena also opened up about ceramics, animal rescue, and the benefit event she's planning in Pittsburgh later this year to support animal and human food banks.Want to hear the full conversation with Rena Sofer? Listen now wherever you get your podcasts.#generalhospital #gh #renasofer #loiscerullo #amandasetton #brooklynnquartermaine #nedquartermaine #wallykurth #loisandbrenda #l&brecords #ellentravolta #coneyisland #pittsburgh #vanessamarcil #brendabarrett This podcast is not endorsed by, directly affiliated with, maintained, authorized, or sponsored by ABC Television Network, Prospect Studios, or any official General Hospital organizations. All product and company names are trademarks of their respective owners. Any use of trade names or trademarks is for identification and reference only and does not imply any association with the trademark holder. The views and opinions expressed on this podcast are solely those of the hosts and guests, and do not necessarily reflect those of any trademark or brand mentioned.Hosted on Ausha. See ausha.co/privacy-policy for more information.

This series is sponsored by American Security Foundation.In this episode of the 18Forty Podcast, Rabbi Gil Student speaks with Rabbi Aryeh Klapper and Sofer.ai CEO Zach Fish about how AI is reshaping questions of Jewish practice.As AI simulates more and more human activities, we can't help but wonder: Will AI replace rabbis? In this episode we discuss:—What happens when centuries of halachic process meet a radically new technology?—Can AI responsibly or accurately answer halachic questions?—What are the ethical responsibilities of those who build and deploy AI?Tune in for a conversation about the possibilities and limits of our digital tools.Panel begins at 8:36. Rabbi Gil Student is the director of Jewish media publications and editorial communications at the Orthodox Union.Rabbi Aryeh Klapper is the dean of the Center for Modern Torah Leadership, the author of Divine Will and Human Experience, and a frequent writer on the ethical dimensions of Jewish law.Zach Fish is the creator of Sofer.ai, a cutting-edge transcription service designed for the Jewish community.References:“Rupture and Reconstruction: The Transformation of Contemporary Orthodoxy” by Haym SoloveitchikDavid Bashevkin on RabbisArticles of Faith: Traditional Jewish Belief in the Internet Era by Gil StudentThinking, Fast and Slow by Daniel KahnemanBecome a supporter of this podcast: https://www.spreaker.com/podcast/18forty-podcast--4344730/support.

Send us a textIn this episode of In the Suite, host Tina Powell sits down with Marla Sofer, fintech founder and visionary behind Knomee, the AI-powered behavioral finance platform helping advisors uncover their clients' financial identity.With 25+ years across JP Morgan, BlackRock, and Lending Club, Marla shares how she turned industry experience into innovation — building technology that connects advisors and clients at the human level.We explore:The birth of “financial identity” and what it means for personalization in wealthHow AI enhances trust, empathy, and client connectionThe vulnerability gap in women's wealth conversationsHow to build women's networks inside financial firmsThe transformative power of imagining your “future self”Resources Mentioned:Knomee WebsiteKnowing Me Knowing You Podcast Knomee Wealth Leadership Roundtables Hidden Brain Podcast ⏱ Chapter Markers: 00:00 – Welcome + Why Marla's story matters 01:08 – From JP Morgan & BlackRock to founding Knomee 04:29 – What Knomee is and who it's for 09:00 – Behavioral finance and risk redefined 13:24 – The idea behind “financial identity” 17:35 – How often clients should re-engage with Knomee 21:43 – The role of AI in creating connection 26:26 – The vulnerability gap for women and wealth 33:03 – Building women's networks inside firms 36:26 – How to start a women's initiative that lasts 39:15 – Advice for women aiming for the C-suite 43:06 – Launching the “Knowing Me, Knowing You” podcast 46:45 – Nomi at Future Proof and Wealth Leadership Roundtables 48:47 – Best health + wellness tip: find your posse

In this episode, we sit down with Marla Sofer, founder and CEO of Knomee, a platform designed to help people build stronger, more authentic personal and professional relationships. Marla shares her journey from corporate leadership to entrepreneurship, reflecting on the risks, rewards, and lessons learned while turning her vision into a purpose-driven company. She discusses how technology, empathy, and perseverance have guided her path and how authentic connection can power both business growth and personal fulfillment.Tune in to hear Marla's inspiring story of innovation, resilience, and impact!Support the show

Why should we challenge the assumption that the Greek magical text, the Hygromanteia, is really the source of the Key of Solomon? Why is Frankenstein's Monster a better way to look at the collection of ‘Solomonic' manuscripts? What is a ‘Solomonic network' with ‘genes', ‘nodes' and ‘clusters'? Dr. Gal Sofer - scholar, medical doctor and translator - discusses his first book, Solomonic Magic: Methodology, Texts, and Histories (Brill 2025), answers your Patreon supporter questions and more!⇓ ⇓ ⇓►⚡Dr. Sofer's ‘Solomonic Magic' tome - https://brill.com/display/title/64906►✅Dr. Sofer's Academia page: - https://bgu.academia.edu/GalSofer ►▶️Dr. Sofer Lecture: Wisdom and Command | The Magical Seals of Solomon - https://youtu.be/iu5lPccZLyw?si=XdTw7iZwA2bUV9UP ►▶️Dr. Sofer Lecture: From Seals to Pentacles| The Magical Seals of Solomon - https://youtu.be/zgjeysr5OK0?si=SLSiY04YxDt5U2mm ►Email Dr. Sofer - gal.sofer1@gmail.com ✦

The Mishna in Pirkeh Abot (1:6) famously instructs, "Aseh Lecha Rav U'kneh Lecha Haber" – literally, "Make for yourself a Rabbi, and 'purchase' for yourself a friend." This is commonly understood to mean that that as important as it is to have a Rabbi, it is even more important to have a friend, and one should therefore go so far as to "purchase" a friend if necessary. The Hida (Rav Haim Yosef David Azulai, 1724-1806), however, added a different interpretation, explaining "U'kneh Lecha Haber" to mean that the quill – "Kaneh" – should be one's "friend." One should make sure to learn from a knowledgeable Rabbi – and he should also grow accustomed to writing the Torah he learns as much as possible. There is immense value in writing the Torah that one studies, as this helps him retain the material and also preserves it. The question arises as to whether one who wishes to write words of Torah in the morning must first recite Birkot Ha'Torah. Halacha requires reciting Birkot Ha'Torah before learning Torah in the morning, but (as we saw in a previous installment) a distinction exists between silently thinking about Torah and speaking words of Torah. Birkot Ha'Torah is required in the morning before verbally speaking words of Torah, but not – according to the consensus opinion – before silently thinking words of Torah. At first glance, we would assume that silently writing Torah material is no different from silently thinking about Torah, and thus this may be done before reciting Birkot Ha'Torah in the morning. Interestingly, however, the Shulhan Aruch distinguishes between thinking about Torah in one's mind and writing Torah. When it comes to thinking about Torah, the Shulhan Aruch follows the view of the Agur (Rav Yaakob Landau, 1410-1493) that silent Torah thoughts do not require Birkot Ha'Torah. However, the Shulhan Aruch rules that writing Torah indeed requires the recitation of the Birkot Ha'Torah. This is based on the position of the Abudarham (Rav David Abudarham, Spain, 14 th century) which Rav Yosef Karo – author of the Shulhan Aruch – brings in his Bet Yosef. Importantly, however, Rav Yosef Karo wrote a collection of notes to the Bet Yosef called Bedek Ha'bayit, in which he corrects or amends certain passages in the Bet Yosef. And in the Bedek Ha'bayit, commenting on his citation of the Abudarham's ruling concerning one who writes Torah, Rav Yosef Karo remarks: "See the words of the Agur" – a clear reference to the aforementioned ruling of the Agur that Birkot Ha'Torah is not required before thinking about Torah. It thus appears that the Bet Yosef retracted his opinion, and concluded that one does not, in fact, need to recite Birkot Ha'Torah before writing Torah. The question then becomes, what was Rav Yosef Karo's final ruling? In the Bet Yosef, he seems to have concluded that writing Torah does not require Birkot Ha'Torah, but in the Shulhan Aruch, he wrote that it does. The Poskim dispute the question of whether the Rav Yosef Karo wrote the Shulhan Aruch before or after he wrote his emendations to the Bet Yosef. Therefore, it is unclear which ruling reflects his final position – his ruling in Bedek Ha'bayit, or his ruling in the Shulhan Aruch. If we follow the Shulhan Aruch's ruling, which distinguishes between thinking about Torah and writing Torah, what's the rationale behind this distinction? Why would thinking about Torah not require Birkot Ha'Torah, but writing Torah would? Later commentators offered several explanations. One approach is that the obligation of Torah study is inherently linked to the obligation to teach Torah. Therefore, Birkot Ha'Torah – the blessing over the Misva to learn Torah – is recited only upon a kind of learning which could also facilitate the teaching of Torah. As Torah can be taught through speech and through the written word, these two forms of Torah learning require Birkot Ha'Torah, whereas silently thinking about Torah, which of course is not a way in which Torah can be disseminated, does not. Others explain that one must learn Torah with the goal of remembering the material. Therefore, the Beracha is recited only when one speaks or writes Torah, as one is more likely to remember material which he verbalizes or writes than material which he simply thinks in his mind. The Lebush (Rav Mordechai Yoffe, 1530-1612) answers, very simply, that writing, as opposed to thinking, is an action, and a Beracha is recited only before a Misva act. Finally, the Hayeh Adam (Rav Abraham Danzig, Vilna, 1748-1820) explains that people often tend to say the words as they write, and therefore Halacha requires reciting Birkot Ha'Torah before writing, given the likelihood that he will end up speaking words of Torah. As for the final Halacha, the Mishna Berura cites several Poskim who rule that due to the uncertainty surrounding this question, one who wishes to write Torah must first recite Birkot Ha'Torah and then recite verses from the Torah before proceeding to write. This is the ruling of Hacham Ovadia Yosef, as well. Verbally reading verses before writing satisfies all opinions and thus avoids this Halachic uncertainty. (Rabbi Yisrael Bitan notes that in one work, Hacham Ovadia is cited as ruling that a person in this situation must recite Birkot Ha'Torah and should then "preferably" recite verses before writing – indicating that this is a preference, but not a requirement. However, Rabbi Bitan shows that this is an inaccurate representation of Hacham Ovadia's position, as in truth he maintained that one must first verbally read verses in order to satisfy all opinions.) This Halacha applies also to a Sofer who wishes to do some work – writing a Sefer Torah, Tefillin or Mezuza – in the morning. Some Poskim maintained that since a Sofer merely copies the Torah text, and is not actually learning Torah, Birkot Ha'Torah is not required before such work. However, due to the different opinions that exist, a Sofer should ensure to recite Birkot Ha'Torah and then verbally read verses before writing. This applies also to somebody who is typing Torah material from a handwritten text, without any intention to learn as he types. Although one could argue that this does not qualify as Torah learning, nevertheless, given the uncertainty, the typist should first recite Birkot Ha'Torah, verbally read some verses, and then proceed to the typing. Summary: One who wishes to write Torah insights, commentaries, etc. in the morning should first recite Birkot Ha'Torah and then verbally read some Torah text before writing, in order to satisfy all opinions. This applies also to a Sofer – he should recite Birkot Ha'Torah and then verbally read some verses before writing in the morning.

The Gemara in Masechet Nedarim (81a) famously attributes the destruction of the first Bet Ha'mikdash to the people's failure to recite Birkot Ha'Torah – the daily blessings over the Misva of Torah study. The prophet Yirmiyahu (9:11) rhetorically asks, "Al Ma Abeda Ha'aretz" – "On account of what was the land destroyed?" – and then relays to us Hashem's answer: "Al Ozbam Et Torati" – "on account of their abandoning My Torah." The Gemara clarifies that in truth, the people during the time of the first Bet Ha'mikdash learned Torah, but they were deemed guilty of "abandoning" the Torah in that they neglected to recite the required Berachot over Torah study. Later commentators advanced different approaches to explain why the failure to recite Birkot Ha'Torah was considered such a grievous infraction. One interpretation is that the Jews of the First Commonwealth viewed Torah study as nothing more than a practical necessity, a means of knowing what to do. They mistakenly thought that the only reason to learn Torah is to obtain the information needed for proper observance of the Misvot. But in truth, this is only one aspect of Torah learning. Certainly, we must learn practical Halacha so we can observe the Torah correctly – but the Misva of Torah study extends far beyond that. As we say each evening in the Arbit prayer, "Ki Hem Hayenu Ve'orech Yamenu" – "For they are our lives, and the length of our days." Torah is a vitally important component of religious life, the way we connect to Hashem and immerse ourselves in Kedusha. We learn Torah not just for the functional purpose of knowing how to perform the Misvot, but also as an integral part of our pursuit of spirituality and holiness, and our effort to build a close relationship with our Creator. During the time of the first Bet Ha'mikdash, the people did not recite Birkot Ha'Torah because Berachot are recited only over the fulfillment of a Misva, and not over the performance of a "Hechsher Misva" – the preparatory stage of a Misva. For example, we recite a Beracha on Sukkot when eat in the Sukka, which fulfills the Misva, but not when we build the Sukka, which we do only to facilitate the Misva. Similarly, a Sofer does not recite a Beracha when he prepares a pair of Tefillin; a Beracha is recited only when one actually fulfills the Misva by putting the Tefillin on. Hence, the people in the First Commonwealth, who mistakenly saw Torah study as just a means of facilitating Misva observance, did not see any reason to recite a Beracha over Torah study. But in truth, Torah study is itself a Misva – and an exceptionally important Misva – which warrants a Beracha, just like other Misvot. Rabbenu Yona (Spain, d. 1264) explained that the people of that time did not sufficiently value Torah learning. They learned Torah, but they failed to appreciate the singular importance of this great Misva, which, as the famous first Mishna in Pe'a teaches, is equivalent to all other Misvot combined ("Ve'talmud Torah Ke'negged Kulam"). The Gaon of Vilna (Rabbi Eliyahu of Vilna, 1720-1797) taught that each word of Torah that we learn is equivalent to the other 612 Misvot combined. The Jews during the period of the first Mikdash did not recognize the great value of this Misva – and they were thus considered to have neglected the Beracha, and for this they were punished.

This series is sponsored by Mira and Daniel Stokar.In this episode of the 18Forty Podcast, we speak with Rabbi DovBer Pinson—a scholar, author, teacher, and spiritual mentor—about how we can rethink teshuva in light of the challenges we face today.In this episode we discuss:What is the difference between “lower” and “higher” teshuva? How should the Jewish world recalibrate in the face of the recent rise in antisemitism?How can we learn to be better at loving the Jewish People, including the Jews with whom we have severe disagreements? Tune in to hear a conversation about what it means to return to our eternality in a rapidly changing world.Interview begins at 8:40.Rav DovBer Pinson is a world-renowned rabbi, scholar, author, teacher, and spiritual mentor. Through his books, lectures, and seminars he has touched and inspired the lives of thousands the world over. Rav Pinson is the Rosh Kolel of the IYYUN Yeshiva/Kolel, Marah D'asra of 84 Viola, and heads The IYYUN/CHABAD Center in Brownstone Brooklyn, New York.Topics (Produced by Sofer.AI):Podcast introduction and theme — 0:14Meeting Rav DovBer Pinson and his impact — 3:51Life as a text: looking for confluence — 7:00Introducing the discussion on teshuva — 8:42Lower vs. higher levels of teshuva — 10:27Diaspora, Israel connection, and shifting Jewish identity — 12:34Specific focus of teshuva for the Orthodox Jew — 16:00Modern identity collapse and reclaiming self — 17:29Agency and free choice in Judaism — 19:20Five dimensions of reality in Sefer Yetzirah — 20:23Orthodox world lagging by fifty years — 22:25Time vs. space: Mishnah acronym insight — 23:57Worries about Orthodox commitment and packaging — 26:05Yeshiva world as a train without an engine — 28:59Subconscious communication across Jewish communities — 30:29Peripheral origins vs. established Hasidic families — 31:49Understanding the relationship with the Land of Israel — 32:51Israel as a nation vs. a people — 34:05Collective awareness of shared destiny — 36:16Yeshiva League analogy and need for new language — 37:31Taking personal responsibility for all Israel — 41:36Tension between love for Jews and love for humanity — 43:03Unity of Torah, God, and Israel — 45:48Yeshiva learning without a structured curriculum — 47:37Rebbe's vision: every Jew as a shaliach — 49:43Mission of Judaism beyond meritocracy — 54:22Hope expressed in the daily prayer — 57:17Jewish calendar holds a Guinness record — 59:08Personal struggle with criticism over gay Jews — 60:13Pain from establishment and public backlash — 61:21Seeking trusted guidance to navigate criticism — 65:53Personal teshuva: reconciling with critics — 68:53Humility as source of creative innovation — 71:06Current crisis as catalyst for collective change — 73:11The Torah of the moment: Messiah and presence — 74:50Books that pose good questions — 75:51Future vision: every day becomes a holiday — 77:48Great-grandfather lineage in Chabad scholarship — 80:00Balancing Talmudic study with Chassidic heart — 81:43Fascination with French Jewry of the 12th century — 82:54Personal sleep schedule post-COVID — 84:16Facing personal criticism and baggage — 90:11Uniting through the Jewish community — 92:27References:18Forty Podcast: “Haym Soloveitchik: How Modernity Changed Our Relationship to God”18Forty Podcast: “Zohar Atkins: Between Philosophy and Torah”ZoharTanya Chapter 32AleinuFor more 18Forty:NEWSLETTER: 18forty.org/joinCALL: (212) 582-1840EMAIL: info@18forty.orgWEBSITE: 18forty.orgIG: @18fortyX: @18_fortyWhatsApp: join hereBecome a supporter of this podcast: https://www.spreaker.com/podcast/18forty-podcast--4344730/support.

This series is sponsored by Mira and Daniel Stokar.In this episode of the 18Forty Podcast, we speak with Rachel Tova Ebner, translator of a new volume of the teachings of Rav Kook, about what the spirituality of Rav Kook adds to our Jewish practice and to our understanding of ourselves.As we approach Rav Kook's yahrzeit (3 Elul), we're directing our attention to the spiritual dimension of Yiddishkeit outlined in his works. In this episode we discuss:What does Rav Kook teach us about our yearning for God?What is the role of feelings in our inner work? What does it mean for us to change as the Torah stays the same? Tune in to hear a conversation about the paradox inherent in trying to “change the past” via teshuva. Interview begins at 14:57.Rachel Tova Ebner grew up in Manhattan and made Aliyah to Jerusalem with her family in 1982. She is linguist and lyricist, a teacher and translator, with a Master's degree in Hebrew from the Bernhard Revel Graduate School of Yeshiva University. Her most recent professional endeavor was to participate in the translation of the new Koren Tanach. She has three children and eleven grandchildren.Chapters (Produced by Sofer.AI):Teshuvah 0:14Re‑examining Our Bullseye: The Conceptzia Idea 3:38Lakewood Yeshiva's Future and Community Burnout 6:50Generational Mission Shifts and Klal Yisrael 8:37Introducing Rav Kook's Torah of Tomorrow 11:52Translator Rachel Tova Ebner on Her Father's Influence 15:00Early Memories of Learning with Rabbi Bernstein 16:15Limits on Naming and Speaking About God 21:32The Classic Child's Question: Is God in the Toilet? 22:46Ikveta d'Mishicha: The Era of Messianic Footsteps 25:18Rav Kook's Call for New Spiritual Consciousness 26:18Direct Encounter with God—Beyond Rabbis and Texts 28:01Rav Kook's Historical Context and Practical Inner Work 43:28Compassion and Inner Work with the Soul 45:36Rav Kook on Teshuva and Cosmic Will 47:30Personal Metaforms: Smoking as Spiritual Symbol 50:32Rav Kook's Vision for Secular Israelis 52:32Calling Artists of the Sacred in Modern Times 55:00The Summons to Holy Consciousness Excerpt 57:01Choosing a Rav Kook Translation for Study 62:23Evolution as Cosmic Optimism in Rav Kook 64:13Finding a Spiritual Path Beyond Halacha 67:08Critique of Galut and Return to Eretz Yisrael 68:17Personal Sleep Habits: A Goyish Schedule 70:06Rav Kook's Vision: Renewing the Old, Sanctifying the New 73:27Intuition and Faith in Personal Spiritual Direction 75:09Despair as Catalyst for Renewal in Orot Hateshuva 76:56Closing Remarks and Sponsor Acknowledgments 80:49Traditional Closing Prayer and Song 81:50References:18Forty Podcast: “Rav Judah Mischel: A Change in Progress”The Torah of Tomorrow: OneSong by Rachel Tova EbnerRenewing the Old, Sanctifying the New: The Unique Vision of Rav Kook by Marc B. Shapiro18Forty Podcast: “Marc B. Shapiro: Where Does Orthodox Judaism Come From?”Become a supporter of this podcast: https://www.spreaker.com/podcast/18forty-podcast--4344730/support.

Today you are going to hear another round of our competition series Mysterious Slovakia – this time dedicated to the life and legacy of Rabbi Chatam Sofer. Then you will find out what is new on the Slovak culture scene and finally there is another episode of Who Was That – this time dedicated to Ján Palárik.

The Halacha below was generated by AI based on multiple classes given by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the dates below to hear the original audio file. This write-up has been reviewed, but if any errors remain, we welcome corrections. 06-01-25 ; 06-04-25 ; 06-05-25 ; 06-08-25 May a Sofer Write or Assemble Tefillin at Night? The Question Is it permissible for a sofer (scribe) to write or assemble Tefillin at night? And if one does so, is the Tefillin considered valid? This question impacts sofrim, and purchasers of Tefillin, especially when Tefillin are urgently needed or produced under pressure. Writing Tefillin at Night The Gemara discusses whether writing Tefillin at night is allowed. The Halacha ultimately rules that it is permissible for a sofer to write Tefillin at night, provided he has proper lighting and kavana. However, the process of assembling Tefillin—particularly inserting the written parchments into the batim (boxes)—is a separate issue. The Rule of Ta'aseh Ve'lo Min He'asuy The Torah commands that a Misva be done actively—Ta'aseh—and not passively—Min He'asuy. If the Misva comes into being on its own without direct intent or action, it is invalid. This principle is critical when it comes to assembling Tefillin. Some Poskim argue that if the batim are sealed or completed at night in a manner that finishes the Tefillin, this could violate the rule of Ta'aseh Ve'lo Min He'asuy, especially if done without the proper kavanot. Therefore, writing the parshiot (scrolls) at night is permitted, but assembling them at night is subject to debate. Comparison to Tzitzit and the Tallet This question is similar to the issue of tying Tzitzit onto a Tallet at night. There, too, some opinions require the Misva to be performed during the day to satisfy the criteria of Ta'aseh Ve'lo Min He'asuy, while others are more lenient if the proper intent is present. The same applies here to Tefillin assembly. Lechatehila vs. Bediavad • Lechatehila (ideal practice): One should not assemble Tefillin at night. The parts can be prepared, but final assembly should be done during the day. • Bediavad (a permissible leniency, though it is not the preferred approach): If Tefillin were assembled at night, they are still valid according to many opinions, especially if done properly with intent and lighting. Kabbalistic Considerations Although the Halacha allows writing Tefillin at night, some kabbalistic sources discourage it. Nighttime is considered a time of judgment and impurity, not ideal for producing sacred items. Still, this is not binding Halacha, and the written Tefillin remain kosher. Summary • Writing Tefillin at night is permitted, though some prefer to avoid it based on Kabbalah. • Assembling Tefillin at night is not ideal, but permitted Bediavad, as long as it is done properly. • The rule of Ta'aseh Ve'lo Min He'asuy applies when the Misva comes into being without proper action, and care must be taken not to violate it. • Best practice: Do the final assembly during daylight hours to avoid all concerns.

Dans ce nouvel épisode de Panim El Panim

Ido Sofer is the CEO and co-founder of Sodot, a pioneering multi-party computation (MPC) infrastructure company revolutionizing key management in the web3 ecosystem. With a background spanning seven years in the Israeli Ministry of Finance, Sofer transitioned from government finance to the cutting-edge world of cryptocurrency technology.In this interview with [Bitcoin.com](http://bitcoin.com/) News Lead David Sencil, Sofer discusses his journey from government executive to crypto innovator, explaining how Sodot's MPC technology solves critical security challenges in digital asset management. He explores the company's mission to create user-friendly, secure key infrastructure that can drive mass adoption of cryptocurrency, breaking down complex technological barriers for institutions and retail users alike, and sharing insights into the future of web3 security and user experience.Sodot website: https://www.sodot.dev/Sodot X: https://x.com/sodot_hqIdo Sofer X: https://x.com/sofer_ido#Sodot #web3 #cryptoSubscribe to our channel and hit the bell "

Is it proper to keep the Tzitzit of one's Tallit Katan inside his clothing, or should he expose them? Twice in his presentation of the laws of Tzitzit (8:11, 24:1), the Shulchan Aruch writes that the Tallit Katan should be worn over one's clothing, so that he sees the Tzitzit at all times and thereby be reminded of the Mitzvot. According to the Shulchan Aruch, the entire garment of the Tallit Katan should be worn over one's outermost garments (like many Chasidim do today). The Mishna Berura (8:26; commentary to the Shulchan Aruch by Rabbi Yisrael Meir Kagan, the "Chafetz Chayim," Lithuania, 1835-1933) strongly condemns the practice of those who tuck the Tzitzit inside their pants, rather than leave them exposed (listen to audio for precise citation). He writes that doing so not only undermines the purpose of Tzitzit – "you shall see them and remember all the commandments of God" (Bamidbar 15:39) – but also denigrates the Mitzva. The Mishna Berura adds that a person who received a garment as a gift from a king would proudly expose it for all to see; all the more so, then, should one make a point of exposing the Tzitzit. Those who conceal them, the Mishna Berura writes, will one day make an accounting for this shameful practice. However, the view of the Arizal (famed Kabbalist, Israel, 1534-1572), as recorded and understood by his student, Rabbi Chayim Vital (Israel-Syria, 1542-1620), and by the Chid"a (Rabbi Chayim Yosef David Azulai, Israel, 1724-1806), was that the Tallit Katan – both the garment and the Tzitzit strings – should not be exposed. Chacham Ovadia Hadaya (Israel, 1890-1969), in his work Yaskil Avdi, cites other Kabbalists who followed this view, as well. Therefore, Sepharadim, who generally follow the laws and customs of the Kabbalists, should keep their Tzitzit tucked into their garments. Chacham Bentzion Abba Shaul Z"L (Jerusalem, 1924-1998) cited his mentor, Chacham Ezra Attia Z"L (head of the renowned Yeshivat Porat Yosef in Jerusalem), as remarking that any Sepharadi that exposes his Tzitzit denigrates and casts aspersions on the previous generations of Sepharadim, who followed the practice of keeping the Tzitzit concealed. Rabbi Yehuda Tzadka Z"L (who served as Rosh Yeshiva along with Chacham Ezra Attia Z"L) testified that the esteemed Rabbi Yaakov Chaim Sofer (1870-1939), author of Kaf Ha'chayim Sofer, likewise kept his Tzitzit inside his clothing. The same is said about the prominent Kabbalist Rabbi Efrayim Cohen Z"L, and this is the ruling of Chacham Ovadia Yosef, in his work Yechaveh Da'at (2:1). Thus, in the spirit of the rule "Al Titosh Torat Imecha" ("Do not abandon your mother's teaching" – Mishlei 1:8, 6:20), Sepharadim should follow the time-honored tradition to wear their Tallit Katan and the Tzitzit strings inside their clothing, rather than expose them. It should be noted that Halacha permits allowing the Tzitzit strings to come in contact with one's skin, and one is thus not required to keep them in his pockets or tie them in such a way that they would not touch his skin.

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Receive our FREE newsletters at 18forty.org/join.Our Intergenerational Divergence series is sponsored by our friends Sarala and Danny Turkel.This episode is sponsored by Ketubah.com. Find the perfect ketubah for your wedding at Ketubah.com—beautiful designs, halachic accuracy, and personalized guidance every step of the way.This episode is also sponsored by our friends at Sofer.Ai. In this episode of the 18Forty Podcast, we talk to Talia Khan—a Jewish MIT graduate student and Israel activist—and her father, an Afghan Muslim immigrant, about their close father-daughter relationship despite their ideological disagreements. When Talia gained national attention in 2023 testifying before Congress and expressing her anger with the hostility toward Jews on MIT's campus, many wondered what her Muslim father thought of her activism. In this episode we discuss: What was Talia's father's reaction to her public advocacy on  behalf of Jews and Israel? How do Talia and her father stay close despite their fundamental ideological differences?Why are Jewish-Muslim relations so strained? Tune in to hear a conversation about how humanity's story of redemption takes form in a father-daughter relationship.Interview begins at 11:09.Talia Khan is an MIT graduate student in mechanical engineering, the president of the MIT Israel Alliance, a Fulbright Brazil alumna, and the daughter of a Jewish mother and an Afghan Muslim immigrant father. References:18Forty Podcast: “What's Next: Higher Education for Jews: David Wolpe, Talia Khan, and Steven Pinker”Golda (2023)Rashi on Genesis 15:15, Bereshit Rabbah 30 Meshekh Chokhmah by Meir Simha HaKohen DvinskGenesis 17:18For more 18Forty:NEWSLETTER: 18forty.org/joinCALL: (212) 582-1840EMAIL: info@18forty.orgWEBSITE: 18forty.orgIG: @18fortyX: @18_fortyWhatsApp: join hereBecome a supporter of this podcast: https://www.spreaker.com/podcast/18forty-podcast--4344730/support.

Eating blood spots in eggs??! Chatam Sofer on Nusachs!! Waiting between melted cheese and meat… ?? Fish and Milk hak…. Two people washing together???!Chatzitzah de'orayta vs. derabanan!!!

The most common question advisors get is, “What should I do with my money?” The most common answer? “It depends.” Today, we explore the “why” behind that question and dive deeper into how it connects to your evolving life goals. In this episode of Off the Wall, hosts Jessica Gibbs, CFP®, and David B. Armstrong, CFA®, are joined by Marla Sofer, founder of the fintech startup, Knomee. We discuss the journey to self-actualization, how understanding your purpose influences financial decisions, and why clarity on your goals makes money management easier. But how do you define your purpose and communicate it effectively to your advisor? Tune in to find out! “You might be an expert, but it doesn't mean you're making the right decisions for yourself.” Please see important podcast disclosure information at https://monumentwealthmanagement.com/   Episode Timeline/Key Highlights: 0:00 Introduction & Important Disclosure 1:33 Knomee and Aligning Wealth With Personal Values 12:00 Self-Actualization or Vocational Independence? 16:25 Financial Goals and Retaining an Advisor 24:00 Work as a Purposeful Choice Within Purposeful Wealth 27:40 Should you “DIY” Your Investing and Wealth Planning? 31:43 What to Look For in an Advisor 33:30 Matchmaking, Relationships, and Your Financial Advisor 37:39 The Knomee Journey 43:05 LinkedIn Influencing 46:26 Concluding Thoughts About Marla Sofer: Marla Sofer, Founder and CEO of Knomee, is reshaping the way individuals—and their financial advisors—approach wealth and financial confidence. With leadership experience at BlackRock, Microsoft, and JP Morgan, she saw firsthand how the financial industry prioritizes products over solutions. Frustrated by the lack of meaningful personalization, she built Knomee to change that. Knomee introduces the concept of Financial Identity™, helping individuals uncover their values, clarify their financial priorities, and align their money with what truly matters. It's a tool for self-discovery, financial empowerment, and stronger connections—whether with existing advisors or finding the right one. For wealth advisors, Knomee serves as a breakthrough discovery platform—helping them engage clients on a deeper level, strengthen relationships, and ensure their advice aligns with evolving life goals. Marla is a recognized thought leader with 13,000+ LinkedIn followers, recently named an executive woman to know by Wednesday Women. Whether you're an individual seeking clarity or an advisor looking to differentiate, Marla's insights and Knomee's approach are transforming the future of financial advice.   Connect with Marla on LinkedIn: https://www.linkedin.com/in/marlasofer/ Learn more about Knomee: https://www.knomee.com/ and https://www.knomee.com/advisor Connect with Knomee on YouTube: https://www.youtube.com/@KnomeeApp Connect with Knomee on Instagram: https://www.instagram.com/knomeeapp/ Connect with Knomee Knomee on Facebook: https://www.facebook.com/KnomeeApp/ Connect with Monument Wealth Management:  Visit our website: https://bit.ly/monumentwealthwebsite   Follow us on Instagram: https://bit.ly/MonumentWealthIG   Connect on LinkedIn: https://bit.ly/MonumentWealthLI   Connect on Facebook: https://bit.ly/MonumentWealthFB   Connect on YouTube: https://bit.ly/YouTubeMWMFit  Subscribe to Monument #Unfiltered: https://bit.ly/monumentunfiltered   About “Off the Wall”:  OFF THE WALL is a podcast for business professionals and high-net-worth investors who want to build wealth with purpose. A little bit Wall Street, a little bit off-the-wall; it's your go-to for straightforward, unfiltered wealth advice on topics that founders, business owners, and executives care about.   Learn more about our hosts, Dave and Jessica on our website at https://monumentwealthmanagement.com.  

1)     In Tehilim #37 there are verses beginning with each of the א-ב in sequence, with the exception of the letter ע. Why was that letter omitted?[1] 2)    Our Beis Chabad has a set time for Friday-night Maariv. Due to the fast this Friday, may I make Kiddush and break my fast before Maariv?[2] 3)    Purim this year is on a Friday. Would we be allowed to start our communal Purim meal close before Shabbos, pause for candle-lighting, and then continue with Kiddush & Lechem Mishne and the Shabbos meal?[3] 4)    Lechatchila the Purim feast should be earlier in the day. Is that before noon or before the 10th hour?[4] 5)    May a gold pendant with Hashem's name be melted and recycled?[5] 6)    I immersed utensils in a body of water that's only there following rainfall. Is that valid?[6] 7)    May I hold on to my Maaser-money long-term, or must I distribute it sooner than later?[7] 8)    What is the source of the custom not to visit the same grave twice in the same day?[8] 9)    At the opening of this week's Sedra there is no gap in the Sefer Torah[9]. What if the Sofer did leave a space of two letters?[10] 10)  Feedback on the Eggrolls: If deep-fried, they are Mezonos. [1] על פי קידושין ל, א. [2] ראה פסקי תשובות סי' רעא הע' 53. [איהו מיירי מבעוד יום, ולכך מצריך קבלת שבת תחלה. אבל בנדו"ד כבר קידש היום]. אכן לפמ"ש בשו"ע סי' רלה ס"ב ובמשנ"ב שם סקט"ז, לא יאכל 'מזונות' יותר מכביצה. [3] דיני פורס מפה ומקדש – בשוע"ר סי' רעא סעיפים י-יא. וראה נתיבים בשדה השליחות ח"ב ע' 151. עצה לבעל נפש: לקיים סעודתו בשחר, ולא יתחיל הסעודה עם האורחים, ובהגיע הזמן אז יברך על היין ולחם-משנה כרגיל. [4] ב'נתיבים' שם כתבתי להתיר להתחיל הסעודה לכתחילה עד שעה עשירית – ע"פ שוע"ר סי' רמט ס"ז. אבל ברמ"א כתב לערוך הסעודה בשחרית, והוא ע"פ מנהגי ר' אייזיק טירנא. וכתב בקצות השלחן (סי' סט הע' ח) שי"ל דשאני סעודת פורים דשכיחא בה שכרות. וראה העו"ב גל' תתיד. אכן בשו"ת מהרי"ל סי' נו:ח מתיר עד שעה י'. [5] דין מחיקת השם – יו"ד סי' רעו ס"ט. [6] קצור שו"ע סי' לז ס"ב. [7] ראה שו"ע יו"ד סי' רנז ס"ג. ההיתר לתת לגבאים לצרף אותה לזהב – פירש בערוך השלחן, כי לולא כן אסור לגבאי לפרוט לעצמו כו'. ולולא דבריו הו"א שהכוונה שהם רשאים לשמור הממון לזמן ממושך. ציטוט מס' דרך אמונה הל' מתנות עניים פ"ח. [8] צוואת ר' יהודה החסיד אות יב. [9] ראה רש"י על הפסוק. ובתורה שלימה מביא מכמה מדרשים ומזח"א רטז ע"ב. בלשון אדה"ז (שו"ת סי' א): "סתומה גמורה". וא"ת שחלוקת הפרשיות אינה מן התורה? י"ל מזה שעזרא תיקן להתחיל הקריאה השבועית מפסוק זה, משמע שזה ענין חדש. וא"כ למה לא הוצבה כאן הפסקת פרשה - ראה תורה שלימה כאן. [10] בש"ך יו"ד סי' ערה סק"א מביא בשם הב"ח להקל בעשה ריוח במקום שאין פרשה, ומסיק "ואין דבריו מוכרחים". גם הט"ז שם סק"א פוסל. אכן בנדו"ד, ראה שו"ת חיים שאל סי' עד:ה שהקיל בזה.

For the upcoming Genazym auction on November 17, 2024

For the upcoming Genazym auction on November 17, 2024

Questions, comments, feedback? Send us a message.#300> This episode of the podcast is sponsored by Eli and Eva Genauer in memory of her mother, Mrs. Gertrude Offenbacher. האשה גיטל בת ר׳ אליעזר. Mrs Offenbacher was a Baalas Chesed extraordinaire as she was involved with the Chevra Kadisha wherever she lived, in New Rochelle, Far Rockaway, the upper west side and in her later years, in Seattle, Washington. She taught many younger women the intricacies of doing things in the correct manner while being involved in this Chesed Shel Emes and her influence is still felt today. May her memory be a blessing.> Discussed on this episode: Kevurah, Kissing.touching a dead body, visiting kevarim, davening by kevarim, Yerusha & Rabbanus, and more. > To purchase Sefer U'Bimosam Lo Nifradu click here.> To join the SeforimChatter WhatsApp community click here.>  To support the podcast or to sponsor an episode follow this link or email seforimchatter@gmail.com (Zelle/QP this email address)

In this episode of Money Tales, our guest is Marla Sofer. Marla had an epic career in financial services and fintech. Along the way she developed an entrepreneurial itch that wouldn't go away. Realizing she only has one life to live, Marla decided to align her work with her values and leapt into entrepreneurship. A key motivator was her daughter, who, after hearing Marla's dreams, asked, "When are you going to do it?" Realizing that Marla was modeling more for her daughter than she thought, Marla took this as a double dare that she wanted to go after. Marla, Founder and CEO of Knomee, is a seasoned financial services and fintech executive, founder of two women's networks driving change and inclusion in corporations, frequent speaker on topics related to the future of financial services, wealth, and asset management, startup advisor, 2020 Woman of Silicon Valley, 2021 Woman in WealthTech to Watch, and proud mom, and wife. She led partnerships quantified in billions of dollars at J.P. Morgan and BlackRock before leaping into fintech in 2015 to improve customer experiences. Her experiences at Microsoft, Carta, Invesco, Xignite, and Lending Club influenced her decision to create a solution that would improve personal financial wellness and enable financial services companies to better serve their customers and prospects.